"Detailed Analysis of The Analects": For All Who Have Misinterpreted Confucius (16)
2006/10/29 12:10:24
The Master said: Qi, with one transformation, would reach the level of Lu; Lu, with one transformation, would reach the Way.
Detailed explanation: This chapter seems very strange, as though it comes from nowhere. "Qi" and "Lu" — two feudal states — how could two rounds of "transformation" connect them to the "Way of the Sage"? In fact, this chapter follows naturally from the previous one's progression from "people not understanding" through "people not discriminating" to the Great Way of "people not being resentful."
Speaking of "Qi," everyone knows it was the dominant power in Confucius's era. Duke Huan of Qi, foremost of the Five Hegemons of the Spring and Autumn period, achieved his "hegemony" through "the arts of hegemony." "The arts of hegemony" leading to "hegemonic achievement" presupposes the "evil" in human nature: internally, controlling the people through law; externally, subduing enemies through force — emphasizing fighting violence with violence, force with force, evil with evil. This type of state has never been in short supply throughout history and is the inevitable social structure resulting from "people not understanding." This type of state is still regarded today as the most advanced model, the one that must be emulated. Yet in the eyes of Confucianism and The Analects, this "Qi-style" state is merely a byproduct of "people not understanding."
In a world of "people not understanding," human evil is the premise of all behavior. In today's economic society, stripped of all pretenses, the sole driving force is human selfish desire. Interest is the supreme standard in an economic society, and law exists to safeguard various interests. But from the Confucian perspective, evil can only beget evil. Restraining evil through law can only be an expedient measure. Luring people with profit can only breed resentment, only causing the "people not understanding" state of "the poor flatter, the rich are arrogant" to grow ever more severe until it becomes incurable — then everything is destroyed in mutual annihilation, only to rise from the ashes and restart the vicious cycle inherent to "people not understanding."
To transform this "people not understanding" state of "the poor flatter, the rich are arrogant," to break the vicious cycle, there comes "Qi, with one transformation, would reach the level of Lu" — the attempt to change the "Qi-style" state model, predicated on evil and characterized by "the arts of hegemony" leading to "hegemonic achievement," transforming it into the "Lu-style" state model. What is the "Lu-style" state? "Lu," in Confucius's era, was the exemplar of governance through "benevolence" (rén) and "virtue" (dé), claiming to carry on the benevolent and virtuous legacy of the Duke of Zhou, whom Confucius regarded as his model. Governing through "benevolence" and "virtue" and emphasizing the power of goodness is unimaginable in a world of "people not understanding" that takes evil as its premise. Compared to the "Qi-style" state model, the emergence of the "Lu-style" model represents progress — hence the expression "Qi, with one transformation, would reach the level of Lu."
But in a world of "people not understanding," making a display of "goodness," branding it as "goodness," often turns so-called "goodness" into hypocrisy — another form of "evil." The "Lu" of that time, though flying the banner of "benevolence" and "virtue," in Confucius's view could only produce false "benevolence" and false "virtue" — not the "benevolence" and "virtue" spoken of by Confucianism and The Analects. And when this false "benevolence" and false "virtue" becomes a new ideology, forming a new social stratum around it, the situation of "the poor flatter, the rich are arrogant" will still emerge. Therefore, the "Lu-style" state model cannot break the vicious cycle of "the poor flatter, the rich are arrogant." It remains merely a variant of the world of "people not understanding."
To transform this "people not understanding" state of "the poor flatter, the rich are arrogant," to break its vicious cycle, neither the "Qi-style" nor the "Lu-style" approach works. One must "Lu, with one transformation, reach the Way." What is the "Way"? It is the progression from "people not understanding" through "people not discriminating" to "people not being resentful," ultimately accomplishing the Way of the Sage. In the world of "people not understanding," the failure of goodness to arise is taken as an appearance — so one must practice "non-discrimination" toward it, stripping away the appearance of goodness not arising, thereby promoting goodness. In the world of "people not understanding," the persistence of evil is taken as an appearance — so one must practice "non-discrimination" toward it, stripping away the appearance of evil persisting, thereby punishing evil. In the world of "people not understanding," promoting goodness and punishing evil is what "non-discrimination" toward the various appearances of "poverty and wealth" means. Only in this way can one possibly reach the state of "people not discriminating" — "the poor do not flatter, the rich are not arrogant."
To achieve "people not discriminating" — "the poor do not flatter, the rich are not arrogant" — one cannot follow the "Qi-style" model of merely establishing evil to punish evil, nor the "Lu-style" model of merely establishing goodness to promote goodness. One must address both goodness and evil simultaneously, equally emphasize both the civil and the martial — the so-called "one yin, one yang — the Way of civil and martial." This has always been the Confucian position. Only through this can one promote goodness and punish evil, practice "non-discrimination" toward the various appearances of "poverty and wealth," break the vicious cycle of "the poor flatter, the rich are arrogant," reach "the poor do not flatter, the rich are not arrogant" in a state of "people not discriminating," and ultimately realize the Great Unity world of "the poor are joyful, the rich love propriety" — "people not being resentful." From this, one can see that what appears to be a disconnected statement in this chapter is actually seamlessly connected with the preceding chapters.
Since The Analects was compiled, countless commentators have failed to grasp the essentials, precisely because none of them grasped the relationship among "people not understanding," "people not discriminating," and "people not being resentful." Naturally, they could only dismember and distort The Analects. Such people — what standing do they have to discuss The Analects? What standing do they have to cry "Down with the Confucian shop"? This ID now restores The Analects to its original character — practicing "non-discrimination" toward the pedantic Confucians of the Song and Ming, the scoundrels of the May Fourth era, and the brats of '66. If not for the "chaotic appearances" created by these pedantic Confucians, May Fourth scoundrels, and '66 brats, this ID would have no need to enact this "non-discriminating" appearance. Confucianism takes a fierce and bold path — it is not about being a nice person. One cannot be sycophantic. This is a point that anyone who genuinely wants to understand The Analects must keep in mind at all times.
(To be continued)
Strict prohibition on plagiarism — violators will be prosecuted
Replies
缠中说禅 2006/10/29 12:26:06
Announcement
Pressing the pause button on a literary sparring match:
Everyone here knows that this ID sparked a literary sparring match by matching a regulated verse by Uncle Kong Qingdong. Recently, this uncle gave this ID an evaluation for the third time. Quoted below:
"Chán Zhōng Shuō Chán's 'Detailed Analysis of The Analects: For All Who Have Misinterpreted Confucius' — 'reveals what predecessors never revealed, unprecedented, and with no need for predecessors.'"
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Kong Qingdong replied at 2006/10/28 00:42:19:
Although it smacks a bit of self-promotion, the analysis is indeed well done and clearly involved considerable effort.
Since things have come to this, one doesn't punch a smiling face, so this ID will naturally press the pause button — but it is only a pause button, not a stop button. Nothing in this world should be too absolute — nothing absolutely has to be stopped. This must be made clear.
缠中说禅 2006/10/29 12:33:01
The matter with Uncle Kong is settled for now. The matter with Old Man Kong still needs to be hashed out further — please be patient, everyone.
缠中说禅 2006/10/29 15:01:04
I am a ghost, crying every day.
I am a ghost, crying every day.
I am a ghost, crying every day.
I am a ghost, crying every day.
I am a ghost, crying every day.
I am a ghost, crying every day.
缠中说禅 2006/10/29 17:28:50
[Anonymous] 9269k
"At this point, The Analects has fully revealed its true nature. Whether from a historical or realistic perspective, the doctrine of benevolence and virtue is a utopia detached from historical reality."
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Yet another person brainwashed by the May Fourth scoundrels and the '66 brats. What is "benevolence"? What is "virtue"? The May Fourth scoundrels and '66 brats never even caught a glimpse of them in their dreams. And since when is benevolence and virtue the feeble hypocrisy that the pedantic Song-Ming Confucians, May Fourth scoundrels, and '66 brats distorted it into?
What is "benevolence"? What is "virtue"? The answers will unfold below.
缠中说禅 2006/10/29 17:33:20
Turn Back the Clock
If Lu were the idealized state in the blogger's eyes, I'm afraid I cannot agree. Among the states of the Spring and Autumn period, strong states governed through military force, while weak states governed through benevolence — this was merely a strategy for self-preservation. With the powerful state of Qi watching menacingly from next door, if Lu had recklessly pursued military might, it would have brought about its own destruction.
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If Lu were already the ideal state, why would there be any need for "Lu, with one transformation, reaching the Way"? Don't let your understanding of "benevolence" be brainwashed by the likes of Lu Xun. King Wu's expedition against the tyrant Zhou was "benevolence"; Chen Sheng's uprising was "benevolence."
缠中说禅 2006/10/29 20:31:13
[Anonymous] AK47
2006-10-29 18:27:29
Quite lively here. Good — debate is normal. Blogger, should you delete that snot-nosed fellow? And maybe don't keep the anonymous impersonator either.
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This ID does not delete posts here. Even the posts that cursed out eighteen generations of this ID's ancestors were not deleted. Some advertising posts were deleted by Sina — that has nothing to do with this ID. In an era full of wars, to get upset, complain, and even demand post deletions over a few squabbles in virtual space — that's far too precious, like treating yourself as a hothouse flower bud.
缠中说禅 2006/10/29 20:33:09
[Anonymous] AK47
2006-10-29 18:27:29
Quite lively here. Good — debate is normal. Blogger, should you delete that snot-nosed fellow? And maybe don't keep the anonymous impersonator either.
==========
This ID does not delete posts here. Even the posts that cursed out eighteen generations of this ID's ancestors were not deleted. Some advertising posts were deleted by Sina — that has nothing to do with this ID. In an era full of wars, to get upset, complain, and even demand post deletions over a few squabbles in virtual space — that's a tad too precious, like treating yourself as a hothouse flower bud.
缠中说禅 2006/10/29 20:35:13
Announcement
In this ID's space, everyone is free to say whatever they wish. As long as Sina doesn't delete it, your words will absolutely remain here forever.
缠 中说禅 2006/10/30 12:10:23
[Anonymous] 我都说
2006-10-30 12:05:28
Dear sister, why did you delete my reply?
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I didn't. Perhaps your post contained links or sensitive words — in such cases, Sina automatically deletes them. That has nothing to do with this ID.
缠中说禅 2006/10/30 12:15:02
Reiteration
If anyone finds their reply has been deleted, it was definitely done by Sina, either automatically or manually. This ID does not delete posts. Please avoid including links or sensitive words in your replies, and there should be no problems.
缠中说禅 2006/10/30 15:37:37
I suspect there's something wrong with that email address too.
缠中说禅 2006/10/29 12:24:36
Announcement
Pressing the pause button on a literary sparring match:
Everyone here knows that this ID sparked a literary sparring match by matching a regulated verse by Kong Qingdong. Recently, this uncle gave this ID an evaluation for the third time. Quoted below:
"Chán Zhōng Shuō Chán's 'Detailed Analysis of The Analects: For All Who Have Misinterpreted Confucius' — 'reveals what predecessors never revealed, unprecedented, and with no need for predecessors.'"
====================
Kong Qingdong replied at 2006/10/28 00:42:19:
Although it smacks a bit of self-promotion, the analysis is indeed well done and clearly involved considerable effort.
Since things have come to this, one doesn't punch a smiling face, so this ID will naturally press the pause button — but it is only a pause button, not a stop button. This must be made clear.